Food Health in the View of Islam
Seyyed Ahmad Mir Husseini Niri *¹

 
Introduction

1.1.     Honoring human in creation for his valuable inherent needs: Man has a high status and rank among divine creatures; since he is highly talented to grow both materially and spiritually and enjoys the power of reason and competence to reach voluntary legislative worship and even for having material advantages like fitness and ability to dominate other creatures. The Holy Quran has attracted attentions to human dignity in different words. Allah states in the verse 70 of the surah Al-Isrā: “We have honored the children of Adam and carried them on the land and the sea, and have made provision of good things, and exalted them above most of my creatures.” 

2.           The Quran’s criteria for food consumption: Quran has restricted eating food in several cases with two restraints of “lawful”[1] and “pure”[2].  Of course, it should be said that these two criteria are used for giving more emphasis. In other words, lawful food is the very pure food; the verse 4 of surah Al-Mā^,ida states that: “They ask you what is lawful to them. Say: “The good things are lawful to you.” Taffsī Nemūna has noticed the opposite concept of this verse and stated that whatever is unlawful in Islam is among the wicked and impure things (Makrem Shīrāzī, 1992).

It is clear that the above verse, although in imperative form has addressed all the people for eating food on the earth, does not mean the necessity of implementation, but it means permission (ibāha). It is because of the cause of revelation of this verse; Kanza-l-erfān reads: “It is said that this ayah has been revealed about those people who has made good food and expensive clothes unlawful for themselves (Soyūrī, 2005). It means those people who lived in the thought of good asceticism and piety, deprived themselves of the luxury high benefits of life or due to the unlawfulness of some food in Judaism and the punishments prescribed for them against their oppression, and thought that these are unlawful to the Muslim too. Revelation of this verse nullified their imaginary prohibition and pronounced permission of using such kind of food; every food on the earth was pronounced lawful by the revelation of this verse as well as the verse 172 of surah Al-Baqara[3], except those cases allocated to and made unlawful in the Quran itself or the traditions of the infallible Imams (A.S).

There are different views about the place and the meaning of the word “halāl” [4] in this verse; it has been said that “halālan” is whether the object of the verb “culū”[5]  or is the adjective for the omitted infinitive or it is the adverb of manner for “mimmā fi-l-arḍ”.[6]  In the first assumption it means: Eat of what its lawfulness has been made legally clear for you. In this case, the permission to eat is restricted to the legally lawful things and there is no reason to eat every edible thing on the earth. In the second assumption it means: Eat of whatever is edible on the earth, the lawful things. It means that all food is lawful to you except there is a legal prohibition to it. And the third assumption which according to Fāḍil Miqdād is the closest assumption to the purpose of the verse is that eat of all food on the earth in the case it is lawful to you (Al-Ḥasan b. ʿAlī b. al-Ḥusayn b. Shuʿba al-Ḥarrānī, 1984).

2.2. Pure food: In most cases in the Holy Quran the adjective “pure” comes after the adverb lawful. It is essential for the people to know this adjective for choosing and evaluating food.

Fāḍil Miqdād in Kanza-l-ʿerfān explains the meaning of “ṭayyiban”[7] in the verse 168 of Surah Al-Baqara as follows: ṭayyib has been used in different meanings: first, it should be pleasurable; second, it should be made lawful by the Divine Legislator; third, it should be pure; and forth, it should have no harm to the body and soul. The first meaning, due to tabādur[8] is the reality of the word and this is meant by the same verse. The second meaning requires repetition, i.e., eat of what is both lawful and pleasurable (Soyūrī, 2005). Although the word “pure” is applied in four meanings in the above statement, it is regarded by Fāḍil Miqdād that, by ellipsis of tabādur, it is real only by the meaning of pleasurable.  

2.2.1. The Quran’s encouraging to eat pleasurable food: Some time it is understood from the incorrect interpretations of some religious teachings that in the taste of religion, inclination towards pleasures is against spiritual perfection of human. In other words, divine titles of asceticism, piety, and chastity which are recommended by divine religions cannot be gathered with natural pleasures. In the early Islam, there are the names of some people in the history who withdraw formally from natural pleasures in the thought of good asceticism. When the Holy Prophet was informed of it, he clearly reminds them of their wrong method and forbade them from continuing such kind of manner (Ṭabarsī, 1993). Allah has stated the reality of this mater in the Holy Quran: “Say: who has made it unlawful to maintain the embellishment which has been brought forth to you by Allah and the good provision?”[9] (7: 32). He also has stated that: “O! You who believe! do not forbid the good things of what Allah has made lawful to you.”[10]

When discussing the verse 168 of the surah Al-Baqara it was stated that the purpose of ordering to eat good things is not obligation but is “permission[11] after prohibition[12]”; i.e. the permission of a thing which was already prohibited or thought to be prohibited. Discharging of this prohibition in these verses against fantasy of unlawfulness of some kinds of food may serve to encourage breaking of this imaginary and invalid prohibition of all kinds of delicious food.

Therefore, the intact human nature and disposition seeks purities. To elaborate on this matter, Rāghib has said in Mufradāt under the entry of “khubth”[13], which has many instances, including invalid belief, telling lie or false statement, and undue acts. Following that, he has cited a tradition from the holy prophet as quoting: “Al-Mu^٬minu aṭyabu min ^٬amalihī wa-l- kafiru akhbathu min ^٬amalihī” (Rāghib Isfahanī, 1992). Therefore, it can be said that purified belief, words, and acts means to act based on the intact and pure human nature and whatever is against it is impure and wicked.

2.2.3.1. Fundamental and derivative principles of religion are based on human nature: Religious teachings are based on intact human nature. If unity is the most essential religious principle in Islamic religious doctrines, then a careful consideration will make it clear that it is based on intact natural human inclinations. Even worshiping Allah which is prescribed as specific acts of worship like saying prayer or intimate invocation has a natural origin. Following truthful leaders and inclination to perfect people indicates that they are natural desires which have been considered as the principles of Prophethood and Imamat.[14] Willingness to eternity providing which has the most costs and which is undeniable in all cultures during the history of human life is a matter to which the principle of resurrection completely conforms. The human nature’s hatred of oppression is in accordance with the principle of justice. 

2.2.3.2. Willingness to pure things: In several occasions the Holy Quran has admired something as pure, including good life (16:97), good speech (22;24) and (35:10), good land (7:58), good marriage (24:26), good offspring (3:38), goodly dwellings (9:72), good greeting and peace (14:24), goodly tree (14:24), clean earth (5:6), spend of good things (2:267), good property (2:168) and (5:88), and good death (16:32). All of these are favorable to human and corresponds to his nature. Considering, for example the first case, Allah has stated that: “Whoever does a righteous deed, male or female and he is a believer, surely we shall bestow him a good life.” Good life for man and woman depends on faith to Allah and doing righteous deed and this righteous deed normally conforms to the clean human nature. Faith to Allah and belief in His unity also is in agreement with human creation. Therefore, whoever enjoys these characteristics will live a life conforming to his nature and creation. Therefore, this harmony between belief and action and the essence and good order originated from this balance, is the good life.

Sometimes a food is not favorable because it is corrupted and human temperament feels hatred for that. Apart from harmful medical effects which can be recognized by knowledge and experience, a healthy nature also is hatred for that. This situation also applies to contaminated food and carcass. Therefore, the Holy Quran which has prescribed eating good things in the verse 168 of Surah Al-Baqara, has prohibited some kinds of food in other place stating that: “It is forbidden to you what dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beasts have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows.”[15]. These are the things eating of which is inconsistent with the intact human nature. Some of them like carcass and blood are normally abominable, and some others like animals with lawful flesh which have been slaughtered without involving the name of Allah are against the principle of unity which is the requirement of human nature because of disobedience of the order of Allah for their killing. Each of these prohibited things mentioned in this verse are inconsistent with the balanced human nature either in terms of reason, disposition, or feeling.  

For the same reason the Holy Quran when explaining the reason for unlawfulness of some kinds of food in the verse 145 of surah Al-An'am refers to their impurity[16], which implies mostly natural uncleanness. Considering other kinds of food like an animal killed without invoking the name of Allah, the Holy Quran calls them abomination, which means sinning and disobeying Allah which is a spiritual matter.

2.2.4. Good things that should be avoided: It was mentioned earlier that according to the religion [of Islam] and intact human nature people should eat pure food and should avoid impure food. However there are some cases of food should be avoided in spite of being pure.

2.2.4.2. Extravagance and overeating: Sometimes a desirable pure food may become undesirable and impure because of its harmful effects, like a good food that is decayed or is contaminated and made impure. Also, the way the food is eaten may affect it, like eating food when the person is full and he has no desire to eat. The traditional as well as the modern medicine have referred to the harmful effects of this way of eating which is inconsistent with human nature. Our religious teachings and the words of Infallible Imams relating to eating formalities also discuss the way of eating under the title of preferable religious acts (Mustaḥabbāt) and abominable acts (Makrūhāt). Imam Ṣādeq (A.S) is quoted as saying: “Overeating makes the person heard-heartened and cruel and invokes sexuality excitement.” (Majlisī, 1983). This shows physical and spiritual destruction of the human.

 The Holy Quran mentions in different cases of extravagance and the necessity to avoid it not only in lawful and permissible matters but also in recommended matters. For instance, spending money in Allah’s cause (infāq) is an admirable act and in some cases it is obligatory the virtue of which has been emphasized in religious teachings; however, the Holy Quran has forbidden extravagance and wastefulness in this respect. In the verse 29 of surah Al-Asrā [17], Allah orders His prophet not to be extravagant in this regard. He also h::::as char::::acterized the servants of the Beneficent Allah as saying: “Those who, when they spend, are not extravagant and not niggardly, but maintain moderation.” (25: 67) This verse rejects any kind of extravagance and lavishness as well as negligence in meeting necessary expenditure and recommends virtuous people to be moderate.

2.2.5. Cases in which the food is impure: The food should be consistent with human status. Therefore, if the food is contaminated or toxicant it is against the moderate human nature and cannot be consumed. In addition, if the food is legally unlawful like the flesh of animals which are unlawful to eat, carcass, or the flesh of animals which have been slaughtered without involving the name of Allah it should not be eaten; otherwise, it is considered sin, disobedience of Allah, and oppression. Also, when the food belongs to other person, it is both legally forbidden and considered sin, and since it is infringement of the rights of others, it is against justice and is considered an oppression. Also, if the food is naturally hateful to the soul it is against the intact human nature.

 If the person eats food when he is full or when he overeats; when the person eats food without paying attention to the cleanliness of the place or the dishes, when he does not wash his hands before eating the food; if he eats food when there is wine ready to serve on the table, or if he eats food in a broken dish.[18]